Romans 4

1. What shall we say then? This form of question forms henceforth in this Epistle characteristic links in the apostle’s argument: see vi. 1; vii. 7; viii. 31; ix. 14, 30.

as pertaining to the flesh. The R.V. rendering seems preferable: “What has Abraham gained—our forefather according to the flesh?” The answer to the question is, Whatever the benefit might be, it was not justification; for if he were justified by works he would have ground of boasting. But he had “none before God; for what saith the Scripture?” etc. (2, 3).

2 but not before God. The connexion seems to be, Whatever glorying might be supposed to arise from works, is as nothing in sight of the all-holy God.

3 counted. It should be borne in mind that the same Greek word is rendered “counted” here and in ver. 5; “reckoned” in vers. 4, 9, 10; “imputed” in vers. 6, 8, 11, 22, 23, 24; and “conclude” in iii. 28. The means of Abraham’s justification (according to Gen. xv. 6) was his faith, i.e., “the believing on Him that justifieth the ungodly” (5). For the immediate purpose of the apostle’s argument it was enough to contrast faith and works—promise and law; and to show that Abraham was justified by the former. Other parts of Scripture, and the subsequent statements of this chapter, clearly imply that the faith of Abraham rested upon the very truth on which that of Christians rests now: only that by him the Promised Seed (Gal. iii. 8), and the blessings which He was to bring, were “seen from afar” (John viii. 56; Heb. xi. 13).

4. Now to him that worketh, etc. That is, to him who works for wages the recompense is a debt, not a favour; but to him (ver. 5) who, like Abraham, does “not work” for acceptance, but, renouncing all claim of merit, trusts only in the promise of the Justifier of the ungodly—to such an one acceptance with God must necessarily be gratuitous. David’s testimony (6-8) is to the same effect. The apostle attributes Psalm xxxii. to David, whose own case gives point to the reasoning.

7 are forgiven . . . are covered. The exact rendering is “have been given” . . . “have been covered.”

9 [Cometh] this blessedness, etc.? Does it relate to the Jews as circumcised, so as to exclude the Gentiles? The answer is, The case of Abraham himself shows that circumcision has nothing to do with it; for he was declared to be accepted by God some fourteen years before he was circumcised (cp. Gen. xv. 6; xvi. 16; and xvii. 24); “that he might be the father of all the faithful”; i.e., the first conspicuous example, and so the leader in faith, to the Gentiles, as well as the Jews (11). The true children of “believing Abraham” are, therefore, not his natural descendants, but those who have his faith. As Abraham was justified by faith when he was in uncircumcision, so those who partake of his faith will also be justified, although they be also in uncircumcision.

11 a seal. Circumcision cannot of itself give a title to the blessings of God’s righteousness; for to the father of circumcision that Divinely appointed rite was but a “sign” or token of previously existing faith—a “seal” or visible guarantee of Divine favour already conferred upon him as a believer. And therefore where that faith is wanting, that favour cannot be enjoyed, though the outward symbol may be borne.

13. For the promise, etc. The R.V. gives the true emphasis: “For not through the law (or through law) was the promise, . . . but through the righteousness of faith.” A third reason why not circumcision, but faith, is the means of obtaining the promised blessing.

heir of the world. On this phrase, see Psa. xxv. 13; xxxvii. 9, 11; Matt. v. 3, and notes. The promises made to Abraham (Gen. xvii. 8) and to his seed (Gen. xv. 18) were like justification (ver. 4,

17. I have made thee a father of many nations. See note on Gen. xvii. 4. As all the promises made to Abraham had an ulterior reference to spiritual blessings, of which the other fulfilment was a shadow and a pledge; so in this promise there was a reference to his spiritual posterity—true believers of every nation.

who quickeneth the dead, etc. Long before Abraham had either natural or spiritual progeny, he was regarded as father of us all, Jews and Gentiles, by God, in whom he trusted, and by whom what is dead (see ver. 19) is made alive, and what as yet exists not is spoken of as if it were actually in being.

18 against hope. That is, though everything seemed opposed to hope (19), he believed; being assured that what God had promised He could perform.

So shall thy seed be. Numerous as the stars (Gen. xv. 5; Heb. xi. 12).

19 being not weak in faith. Lit., “without being weakened in faith” (R.V.), as he might supposedly have been through the apparent impossibility of the case: see ver. 20.

he considered not his own body. The negative here is omitted by the best authorities (so R.V.). The meaning is that Abraham did take into consideration the difficulties of the case, and yet “staggered not at the promise.” For “neither yet,” read simply, and.

20 giving glory to God. Honouring His faithfulness and power.

24 if we believe on Him. Or, “even to us who believe on Him,” etc.

25 delivered. That is, delivered to death (viii. 32; Isa. liii. 12) by the Father. And yet He gave Himself (Gal. ii. 20; Eph. v. 2).

for our offences. The word for in both parts of the verse is the same—“on account of.” “For our offences,” to atone for them: “for our justification,” to secure it. Both acts of Divine grace are essentially one. There is no removal of “our offences” except by “justification”; and to this our Lord’s death and resurrection were both requisite. This twofold idea is seen also in the apostle’s subsequent statement of the results of justification:—the destruction of the deadly fruit of sin: and the impartation of life, with the energetic working of the renewed nature (v.-vii.).